• Journal of National Security and Military Science
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• s.8
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• pp.1-48
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• 2010

The purpose of this study is to examine and analyze the Untied Nations' efforts for peace on Korean peninsular after CCF's participation in Korean War. The Untied Nation tried to negotiate th peace plan between two sides from the end of 1950. Once the CCF's entry into the war had been confirmed, the war situation moved to a new phase, and the UN forces, which had guided the war in an effort to destroy the NKP A forces, and to punish North Korea, had to set up new guidelines to cope with the new situation. Accordingly, in late November, 1950, the UN forces camp, mainly the US Joint Chiefs of Staff and the United Nations Command, discussed various options, such as an expansion of the war up to the Chinese territory, a cease fire along the 38th Parallel, or a forced and inevitable evacuation. The Korean delegation to the UN insisted that "the unification of Korea should be achieved only by victory in the war. The Chinese intervention in the war is a Challenge to the UN in the same way as the North Korean invasion. The UN participation in the war was to repulse the invasion. With the same spirit we should drive back the Chinese Communists." The Korean delegation also emphasized to the friendly nations the political objective and will of unification, and that a cease fire at a threshold of unification might return us to the status quo ante bellum, and would be contrary to the Korean nation's desire. At that time, particularly, the US strongly considered the employment of nuclear weapons as one of the new strategies to cope with the Chinese invasion. The international effects of these casual remarks were realized almost at once. The British Prime Minister who had not wanted the expansion of war in the Far East, especially from the view point of the interest of NATO's security, visited Washington. so the conference had a very important meaning for the UN forces' new strategy. On the other hand, at the UN, on the 5th of December, the very day Truman and Attlee agreed to seek a cease-fire under UN auspices, a group of thirteen Asian and Arab states proposed to ask China and North Korea not to cross the 38th Parallel, and sounded out both sides about a cease fire along the 38th Parallel. The United States and the United Kingdom gave their assent, but China and North Korea gave no direct response. The CCF, who were securing the initiative of operation, were not agreeable with the proposal of the UN forces. The Untied Nation has tried to negotiate th peace plan between two sides from the December of 1950 and January of 1951. The Untied Nations' has achieved great results to negotiate for the peace plan on Korean peninsular after CCF's participation in Korean War. It's the results considering both the operation situation and political opinions.

• Lingua Humanitatis
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• v.1 no.2
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• pp.47-63
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• 2001

"A Variation of Love" is a characteristic Kim Soo-Young poem, in that it embodies the poet′s innovative use of language and proceeds speedily, like many of his other poems. Above all, the poem reveals the core of Kim′s poetical spirit, his speculation about love. The poem is difficult to understand because it broadly uses run-on lines and even run-on stanzas, a technique that many readers are unfamiliar with. The semiological approach of this paper will bring new light on the poem by restructuring the relationship between signs, that is, by taking apart the sign system of the original text and reconstructing its sentence structure. If we rearrange the poem from its original six stanzas and fifty-one lines to four stanzas and twenty-three lines, we will discover a close connection between stanzas 1 and 2, and between stanzas 3 and 4. Of the many keywords of the poem, we may establish the dominant word as "love," into which every poetic word converges and from which each word emanates. Another important keyword is "fatigue of the city" in stanza 4. Similarly negative aspects of the city may be found in the line "the same may be said of Bombay, of New York, of Seoul" in stanza 3, as well as in the words "desire" in combination with "the lamplights of Seoul like leftovers in the pig sty" in stanza 1. The persona of the poem tries to overcome the "fatigue of the city" by "love," but the way he realizes love is, somewhat peculiarly, through stillness and silence. The persona aligns "the stones of the peach and the apricot and the dried persimmon" with the his faith in love. He calls the stones "beautiful hardness" presumably because that hardness (the stillness and silence) may blossom into beauty. In the earlier stanzas, the persona′s quest for love results in an awareness that love is omnipresent, but the persona determines "not to shout it out loud." The reason for this determination is found in stanza 4. Those who experience the "fatigue of the city" will be able to realize it by themselves. This seemingly defeatist conclusion by no means suggest pessimism, for the persona holds the conviction that "there will come a day when [one] will rave for love." This conviction rescues the poem from the dismal mood suggested by the "fatigue of the city." At all events, it is important to note that the "fatigue of the city" should not be considered apart from "love." Yet, strangely enough, the poem embodies a severe critique of the city, and further investigation is necessary in order to clarify why this critique appears in the form of "love." But this will be the treated in another paper.

• The Journal of the Convergence on Culture Technology
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• v.6 no.1
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• pp.327-334
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• 2020

Changam, Lee Samman(1770~1845), who created his own handwriiting to be referred to as the three great writers of the late Joseon Dynasty, the valued 'beobgo'. Based on the calligraphy of the Han-Wi era, Lee Kwangsa who completed DonggugJinche was regarded as the teacher of the heart. In his later years, he wrote 『ChangamSeogyeol』 to teach how to use the right brush, revealing the basic principles of universal calligraphy and his own calligraphy. The typeface of Changam is completed by choseo through the establishment of haeseo geungol. For this, I valued Han-Wi's haeseo training, OnhuGanwon Han-Wi geungol shows a state without natural law. This shows that nature is the core and ultimate goal of Changam calligraphy theory. This is a return to the state of 'No law' at the height of the law, where eum-yang is created and bizarreness occurs when form, power and energy are promoted. On the other hand, he emphasized that jangbeob and pochi form IlunMujeog DeugpilCheonyeon when expressing naturalness as it is, without being bound by the old law. His typeface constantly tried to combine the beauty of Joseon's own calligraphy while sublimating nature into art. Thus, he acquired IlunMujeog, a body rich in geungol and full of vitality and dynamism. And DeugpilCheonyeon achieved aesthetics with the highest level of excellence, embodied as the original 'Haengunyusu Typeface', and further developed handwriiting and Calligraphy spirit of DonggugJinche in Honam province.

• The Journal of the Convergence on Culture Technology
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• v.6 no.4
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• pp.419-427
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• 2020

Ye-chan(倪瓚) is one of the four great masters of the Yuan. He built his own unique art world under the rule of the times under the rule of immigrahts. His theory of painting, i-ch'i(逸氣) in the heart, is a spiritual product made up of the influence of traditional oriental thoughts such as Confucian scholar(儒), Buddhism(佛), and Zen Buddhism(禪). The i-ch'i is a new awareness of nature that has arisen between literary noblemen(文人士大夫) under the influence of freshness(淸淡), emptiness(虛無), non-action(無爲). This is beyond the mundane world and became the theoretical basis for literati painting. The i-pi(逸筆) of Ye-chan is a method of drawing the i-ch'i in the heart. This is the boundary of his literati painting obtained through his long efforts and practice. Ye-chan realized the high ground of unity of poem and calligraphy(詩書一體) and unity of poem and Zen(詩禪一致), which he realized in his daily life.His artistic spirit expressed the high level of staying away from being clean(脫俗遠塵), doing not stay in one place(一所不住), and unity of poem and calligraphy(詩書一体). Through this, he built a unique world of literati painting in the Art World of the late Yuan and early Ming dynasty.

• The Journal of the Convergence on Culture Technology
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• v.6 no.4
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• pp.67-78
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• 2020

Honesty is an attribute of God, and the Bible says that God is pleased, praises, and blesses honest people. However, false and hypocrisy is overflowing and honesty is being weakened in Korean society and the church. In this regard, we need to understand the level of honesty and ethical consciousness of youth and adults (workers) in Korea, and how to spread honesty in Korean society in order for the Korean church to restore its essence and play the role of light and salt in the world. To this end, We analyzed the honest ethical consciousness of Korean youth and adults (workers) by using the results of the Korean Honest Index survey conducted by the researchers at the Ethics Center of the Transparent Society Movement Headquarters of the Heungsadan in 2019. In addition, through Focus Group Interview (FGI) of 12 pastors who are practicing the honesty movement in the Korean church, we analyzed pastors' opinions on what the Korean church should do and what role it should play in order to raise the honesty ethical consciousness of Korean society. We hope that it will be an opportunity to recognize the seriousness of the honest and ethical consciousness of Korean society, and to take an active role in helping the Korean church return to the spirit of Koramdeo and spread the honest kingdom and righteousness of God in Korean society through this study.

• Korean journal of communication and information
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• v.21
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• pp.147-175
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• 2003

This study is primarily concerned with the criteria for choosing a legitimate state plaintiff in cases involving a states request to media for a right of reply. Interpretation of the right of reply itself is different from country to country because of different constitutional views and systems in each state. Unlike the United States, the constitution of the Republic of Korea does not expressly prohibit the making of laws adversely affecting freedom of the press. Accordingly, in Korea freedom of the press may be restricted through legislation within certain limits and the right of reply is not incompatible with the spirit of the constitution. An analysis of relevant law makes it clear that the particular agency aggrieved should initiate the suit rather than the Justice Minister. The idea that the Justice Minister should assume the role of plaintiff in all state cases seems to stem from flawed interpretations of provisions in the Law Governing Registration of Periodicals and the Law Governing Litigation Involving the State. Even though each state agency has the right of reply, it should be cautioned not to abuse it as the states frequent involvement in litigation may bring on unnecessary misunderstanding and have a chilling effect on the media. The right of reply does not always imply that a certain media report in question is wrong and the media should be sanctioned for it. The right of reply is basically intended to help the general public make an informed judgment on issues presented in the media and insure fairness and balance.

• Korean journal of communication and information
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• v.71
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• pp.33-51
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• 2015

In South Korea, the community building projects and so-called 'community businesses' are recently regarded as one of the popular issues for the local people and social activists. The project seems to be a miracle resolution for various social matters such as the deteriorating welfare, health care, security system and the worsening income problem, etc. But these promising social discourses and practices which encourage to build communities are not only constructing 'good governance' for the sound cooperation between the state and civil society, but also allowing government technologies to manage and regulate civil society and citizens. This irony of building community is not yet thoroughly considered. The aim of this article is to ask 'Is building community good for all of people?'; 'How does community guarantee the freedom of people who participate in?'. The reflection for community in South Korean Society has related to The May 18-community in Gwangju. The May 18-community is a keystone for understanding the ethos and pathos of community. This study tries to unravel the relation between the May Uprising and the idea of community throughout affects and hearts of participants. The lived experience and testimony of the people of Gwangju in May, 1980, reveals that community should not be in an order and an notion of security. Examining hearts of members of 'whatever community' in the May Uprising is essential to imagine a new form of community which incorporates liberation and freedom as its base.

• Journal of The Korean Association For Science Education
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• v.32 no.10
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• pp.1580-1598
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• 2012

The Study aimed to observe Science Experience's Type in parent school out of school institution and Meaning of Middle School- Science Gifted Students in Korea. Twelve middle school gifted education institution and science high school students participated in this study. Data source was retrospective and in-depth interviews with individuals. Results were as follows. First, science experience with parents influenced interest and inquiring mind in science, choice of career in field of science. Second, science experience in school curriculum recognized that gifted students have talents of themselves in science and changed in Attitude toward science from science teacher. Third, science experience with education institution for out of school curriculum changed interest in science from Experiment for identified scientific knowledge and obtained new product through creative inquiry process. Furthermore, It was gained self-confidence, feel a sense of accomplishment and a challenging, the spirit of team work including of taking lead the team.

• Journal of Sasang Constitutional Medicine
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• v.13 no.1
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• pp.8-16
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• 2001

We analyzed 57 types of herbal medicines for Soeumin, clinically applied in Dongyisoosebowon. In order co discover the standard of herbal classification for the Sasang Constitutions, four concepts of Sasang Medicine were applied. These included 'Sadangron (theory of four groups)', 'Seungganggaehap(ascending-descending and gathering-dispersing)', 'Pyorihanyoul(exterior-interior and hot-cold)', and 'Hyungchiaekmi(fragrance, smell, bodily fluid and taste)'. According to these analyzing methods of herbal properties, we have reached the following conclusions: 1. Lee Je-ma first established the physiology of the internal organs of the Sasang Constitutions through the understanding of constitutional pathology. Dr. Lee then classified herbal medicines into four constitutional groups by observing the herbal effects according to such perspective of organ physiology and pathology. 2. Among the Sasang concepts applied in the analysis of herbal properties based on the physiology and pathology of Sasang constitutions, 'Seungganggaehap (ascending-descending and gathering-dispersing)' was found to be the most useful. Meanwhile, 'Sadangron, (the theory of four groups - Spirit, Qi, Blood and Essence),' along with 'Pyorihanyoul (exterior-interior and hot-cold)' and 'Hyungchiaekmi (fragrance, smell, bodily fluid and taste)' were partially useful. 3. Herbal medicines for Soeumin are characterized by ascending energetics that protect the Yang Qi. The 'Exterior heat disease' is treated with herbal medicines that raise the "Exterior Yang" in three different way: by tonifying Qi. by tonifying Blood and by releasing exterior. The 'Interior cold disease' is treated with herbal medicines that descend "Interior Yin" in two ways. One by warming the stomach, and the other by regulating Qi. 4. Cases where a whole category of herbs with the same effect have been applied co one constitution, are most frequent among Shaoyin herbs. There was an intimate connection between the treatment methods and the traditional effects of herbs for 'Soewnin'. These discoveries allowed us to see that the development of the pharmacology of the Sasang Constitutional pathology more progressed in 'Soeumin'. *analysing simple herbs of "DongEuiBoGam JangBu" we compare JangBu of traditional oriental medicine with JangBu of Sasang Constitutional Medicine. So we can comprehend the JangBu's difference of traditional-oriental with sasang-constitional medicine.

• Journal of Sasang Constitutional Medicine
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• v.10 no.2
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• pp.15-28
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• 1998

One's constitution is formed congenitally and is also acquired, and is relatively stable in its individually manifested function, structure and temperament. It has characteristics of universality, complexity, generality and continuity. It is also manifested in physiological responses and expresses pathologic tendencies including susceptibility. Attempts at understanding constitution has had a long history throughout the world. In Oriental Medicine, the constitution had been acknowledged from the "Huangdi Neijing", which has been a bible in Oriental Medicine for about two thousand years. In many aspects, the "Huangdi Neijing" provides the basis for both basic and practical fields. In order to derive the ideal structure from the "Huangdi Neijing" to Lee Je-ma's(Lee Jayma's) Sasang Constitutional ideas, which can strengthen the understanding of ideal core of Oriental Medicine's constitutional characteristics, the author launched his analysis of the constitutional understandings in the "Huangdi Neijing" as a first step and came to the following: 1. The constitutional understanding in the "Huangdi Neijing" was done both via the physiological responses to heat, pain and acupuncture treatment and the pathologic tendencies via body structure, strength, body heat, courage and obesity. 2. It was recognized that the constitution was formed congenitally and also acquired factors like living conditions including food customs, residents and geographical conditions were explained in detailed. 3. The constitutional typology was suggested both by the general and systematic criterion according to the Yin-yang and the Five phase theories and by single criterion such as obesity, courage and the response to acupuncture treatment. 4. As diagnosis is related to the constitution, courage was adopted for the disease caused by emotions, obesity was for its manifestations of qi and blood, the quantities of qi-blood and Yin-yang in the typology by the Yin-yang and Five phase theories were suggested. 5. In the case of obesity, Yin-yang and Five phase theory, treatment according to the constitutional ideas was mentioned, and their goals were concluded as "being the balancing between Yin and Yang" which means the Yin-yang theory is more practical than the Five phase theory in Oriental Constitutional Medical field. According to the above understandings, the author would like to suggest that the constitutional ideas in the "Huangdi Neijing" based on the Yin-yang theory blossomed via the practical spirit of Zhang Zhong-jing's "Shanghanlun" and at last from Lee Je-ma's(Lee Jayma's) Sasang Constitutional Medicine which realized "the balancing between Yin and yang" through the practical applications of herbal treatments.